பிரளய-பயோதி-ஜலே-.pralaya-payodhi-jale

பிரளய-பயோதி-ஜலே 

Language: Sanskrit

pralaya-payodhi-jale dhrtavan asi vedam

vihita-vahitra-caritram akhedam

kesava dhrta-mina-sarira jaya jagadisa hare 

ksitir iha vipulatare tisthati tava prste

dharani-dharana-kina-cakra-garisthe

kesava dhrta-kurma-sarira jaya jagadisa hare 

vasati dasana-sikhare dharani tava lagna

sasini kalanka-kaleva nimagna 

kesava dhrta-sukara-rupa jaya jagadisa hare

tava kara-kamala-vare nakham adbhuta-srngam

dalita-hiranyakasipu-tanu-bhrngam

kesava dhrta-narahari-rupa jaya jagadisa harechalayasi vikramane balim adbhuta-vamana

pada-nakha-nira-janita-jana-pavana

kesava dhrta-vamana-rupa jaya jagadisa hare

 ksatriya-rudhira-maye jagad-apagata-papam

 snapayasi payasi samita-bhava-tapam 

kesava dhrta-bhrgupati-rupa jaya jagadisa hare

vitarasi diksu rane dik-pati-kamaniyam

dasa-mukha-mauli-balim ramaniyam

kesava dhrta-rama-sarira jaya jagadisa hare

vahasi vapusi visade vasanam jaladabham

hala-hati-bhiti-milita-yamunabham

kesava dhrta-haladhara-rupa jaya jagadisa hare

nindasi yajna-vidher ahaha sruti-jatam

 sadaya-hrdaya darsita-pasu-ghatam

 kesava dhrta-buddha-sarira jaya jagadisa hare

mleccha-nivaha-nidhane kalayasi karavalam

dhumaketum iva kim api karalam

kesava dhrta-kalki-sarira jaya jagadisa hare

sri-jayadeva-kaver idam uditam udaram

srnu sukha-dam subha-dam bhava-saram

kesava dhrta-dasa-vidha-rupa jaya jagadisa hare

vedan uddharate jaganti vahate bhu-golam udbibhrate

daityam darayate balim chalayate ksatra-ksayam kurvate

paulastyam jayate halam kalayate karunyam atanvate

mlecchan murchayate dasakrti-krte krsnaya tubhyam namah

The accompanying Sanskrit poem in Carnatic Ragamalika is “Dasavatara Gita Govinda”  beautifully  rendered by Bharat Ratna Smt. M. S. Subbulakshmi

நானாடி பிரதுகு நாடகமு --Nanati brathuku natakamu

நானாடி பிரதுகு நாடகமு 

பல்லவி 

Nanati brathuku natakamu
kanaka kannadhi kaivalyamu

சரணம் 1:
puttutayu nijamu,povutayu nijamu
nattanadi nee pani natakamu
yettanedhuta galadi prapanchamu
kattakadapatidhi kaivalyamu
சரணம் 2
thegadhu papamu teeradhu punyamu
nagi nagi kalamu natakamu
eguvale sree venkateshwaru delithe
gaganamu meedhidhi kaivalyamu

Pallavai:This day to day life is a drama.What is seen yet not seen clearly ;(kanaka kannadi exactly means something  which is seen yet not seen;for instance an object at a far off distance)is liberation/salvation

Charanm 1:To be born is truth to die is is truth.All the work is between the two is a drama.That which is right in front is  the world.That which is the ultimate last is liberation.

Charanam 2:There is no brerak.to sin.There is never completion to good/holiness.All this laughing is drama.Above there is only one ONE Venkateswara.That which is even beyond the sky is liberation

ஜய ஜய சங்கர சங்கர ஹர ஹர சங்கர -Jaya jaya sankar hara hara sankara

ஜய ஜய சங்கர ஹர ஹர   சங்கர
ஜய ஜய சங்கர ஹர ஹர   சங்கர
ஜய ஜய சங்கர ஹர ஹர   சங்கர
ஜய ஜய சங்கர ஹர ஹர   சங்கர
ஜய ஜய சங்கர ஹர ஹர   சங்கர
ஜய ஜய சங்கர ஹர ஹர   சங்கர
ஜய ஜய சங்கர ஹர ஹர   சங்கர
ஜய ஜய சங்கர ஹர ஹர   சங்கர
ஜய ஜய சங்கர ஹர ஹர   சங்கர

ஜய ஜய சங்கர ஹர ஹர   சங்கர
ஜய ஜய சங்கர ஹர ஹர   சங்கர
ஜய ஜய சங்கர ஹர ஹர   சங்கர
ஜய ஜய சங்கர ஹர ஹர   சங்கர
ஜய ஜய சங்கர ஹர ஹர   சங்கர
ஜய ஜய சங்கர ஹர ஹர   சங்கர
ஜய ஜய சங்கர ஹர ஹர   சங்கர
ஜய ஜய சங்கர ஹர ஹர   சங்கர
ஜய ஜய சங்கர ஹர ஹர   சங்கர

வடவரையை மத்தாக்கி-Vadvarayai maththaakki

Composer: IlangO ADigaL
Language: Tamil 
1.வடவரையை மத்தாக்கி வாசுகியை நாணாக்கி கடல்வண்ணன் பண்டொருநாள் கடல்வயிறு கலக்கினையே 
கலக்கியகை யசோதையார் கடைகயிற்றாள் கட்டுங்கை மலர்க்கமல 
உண்டியாய் மாயமோ மருட்கைத்தே 


2.அருபொருள் இவனென்றே அமரர்கணம் தொழுதேத்த ஒரு பசி ஒன்று இன்றியே உலகடைய உண்டனையே உண்டவாய் கலவினான் உறிவெண்ணை உண்டவாய் வான் துழாய மாலையே மாயமோ மருட்கைத்தே  

1 

vadavaraiyai maththaakki vaasukiyai naaNaakkik kadalvaNNan paNdorunaaL kadalvayiRu kalakkinaiyE kalakkiyakai asOthaiyaar kadaikayiRRaal kattuNkai malarkkamala undhiyaay maayamO marutkaiththE 

2 

aRuporuL ivanenRE amararkaNam thozhuthEththa uRupasi_onRu inRiyE ulakadaiya uNdanaiyE uNdavaay kaLavinaan uRiveNNey uNdavaay vaN_thuzhaay maalaiyaay maayamO marutkaiththE 

3 

thiraNdamarar thozhuthEththum thirumaalnin sengamala iraNdadiyaan moovulakum iruLtheera nadandhanaiyE nadandha_adi panchavarkkuth thoodhaaka nadandha_adi madangalaay maaRattaay maayamO marutkaiththE 

4 

moovulakum eeradiyaan muRainirambaa vakaimudiyath thaaviya sEvadi sEppath thambiyodum kaanpOndhu sO_araNum pOrmadiyath thollilangai kattazhiththa sEvakan_seer kELaatha sevi_enna seviyE thirumaal_seer kELaatha sevi_enna seviyE 

5 

periyavanai maayavanaip pErulakam ellaam virikamala undhiyudai viNNavanaik kaNNum thiruvadiyum kaiyum thiruvaayum seyya kariyavanaik kaaNaatha kaNNenna kaNNE kaN_imaiththuk kaaNpaartham kaNNenna kaNNE 

6 

matamthaazhum nenchaththuk kanchanaar vancham katandhaanai nooRRuvarpaal naaRRisaiyum pORRap patarndhu aaraNam muzhangap panchavarkkuth thoodhu nadandhaanai Eththaatha naavenna naavE naaraayaNaa ennaa naavenna naavE




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Meaning:
See also meaning here. 

1 - The northern hills(vadavarai) called the Meru as stirrer(mathu) and with Vasuki as rope(nAn) and stirring the ocean is the description of the getting the nectar. The hand that stirred the ocean and bound by Yasoda's backyard rope, turned as a flowery cart (undhi-cart) is a magic (mayamo), we are zapped (marutkai).

2 - The devas(amarakanam) believed that this guy is a treasure in every way and worshipped him giving up every type of hunger. The mouth that ate the stolen butter from pot (kalvinal urivennai undavaai) and turned it into dark thulasi and left us zapped. 

3 - The devas(thirandamarar) worhipped the red lotus feet of your feet of Vishnu (Thirumal/perumal). You walked the 3 worlds with two feet to end darkness(irultheera)(describes Vamana Avatarma where Thrivikrama measures the world with two feet and hence humbles Mahabali.) The feet magically transformed into letter carrier and left us zapped when he went as messenger of the 5 men to carry the letter. 

மனுஜுடை புட்டி-Manujudai putti

மனுஜுடை புட்டி 

pallavi
manujudai putti manujuni sevinchi
anudinamunu dukkha mandhanela

charanam1 
juttedu kadupukai joranicodu chochi
pattedu kudigai bathi mali
puttina chotike porali manasu patti
vatti lampatamu vadala neradu gana

charanam2
andarilo putti andarilo cheri
andari rupamulu atuthanai
andhamaina shri venkatadrishu sevinchi
andharani padamu andanedugana


Having born as mortal (human being) and having served mortals (human beings), should you continue to suffer everyday? (Why should you suffer serving human beings? Instead, serve the Lord.)

You penetrate into the forbidden places for a small stomach; you beseech for a fistful of food; you yearn to live a happy life at your own place and indulge in such similar futile exercises, instead —

Serve the Lord who is born with you, who is mingling with you, and who is just around you (to help you); Service that handsome Lord Venkateswara (that beautiful image of the Lord) whereby scale that summit which is not easily possible.

ஸ்ரீ ரங்க கடியம்-Sri Ranga Kadiyam

ஸ்ரீ ரங்க கடியம் 

,

This is Sanskrit composition by Sri Ramanuja.It is pure expression of Bakthi and detailed expression of God Ranganatha, as repository of guna, that he calls kalyana guna  meaning “virtuous”.

First he describes Ranganatha as gnyan(true and perfect knowledge),

Bhala or power, in this case the ability to support Universe,

Aishwarya (incomparable wealth and rulership of the universe),

Shakthi(power to act without extraneous help)

agni (unmatched radiance),

souseelya (purest character)

Vaatsalya(pure unmitigated love),

maardavaa(affectionate tenderness towards devotees)

Aarjava(honesty),

souhardha(thinking of good only)

samya(equanimouse)karunya(merciful)

madhurya(sweet even to enemies)

Gambeerya (majesty and  nobility)

Audherya(giving out liberally)

chathurya (intelligence, ability to change even enemies into friends)

sthairya (determined to stay on chosen course)

Dhairya(undaunted to bring succor to the Bhaktas,

Sowrya(ability to fight alone)

Parakrama (winning the battle effortlessly,

Sathya karma(having Thy will ever fulfilled)

sathya sankalpa(having Thy deeds fully executed)

Kritithuvam(carrying out duties of God)

kruthangnathai(remembering  with gratitude even a little worship offered to Him),

and repository and ocean of all such innumerable virtues;He is Parabrahman and Purushothaman(foremost of men)

Next he explains how is trapped in samsara and bound by his Karma into doing actions  that result in sins. Neither gnan yoga, the yoga of knowledge nor Karma yoga,the part of virtuous deeds as described in Baghavat Gita help him get Moksha.

Finally he asks that unworthy as he is in so many ways, he be granted the grace of Ranganatha. 

சேரி யசோதகு சிசுவிடது- cheri yasodaku sisuvitadu

சேரி யசோதகு சிசுவிடது 

Pallavi
cheri yasodaku sisuvitadu 
dharuni brahmaku tandriyu nitadu 
cheri yasodaku sisuvu itadu 
dharuni brahmaku tandriyunu itadu

Charanam
solasi chuchinanu suryachandrulanu 
lalivedajalledu lakshanudu 
nilichina niluvuna nikhila devatala 
kaliginchu surala ganivo yitadu 

mataladinananu mariyajandamulu 
kotulu vodameti gunarasi 
nituga nurpula nikhila vedamulu 
catuva nureti samudruditadu

mungita polasina mohana matmala 
ponginche ghana purushudu 
sangathi mavanti saranagatulaku
angamu sri venkatadhipuditadu


Pallavi

|| చేరి యశోదకు శిశువితడు | ధారుణి బ్రహ్మకు తండ్రియు నితడు ||

Charanams

|| సొలసి జూచినను సూర్యచంద్రులను | లలివెదజల్లెడు లక్షణుడు |
నిలిచిన నిలువున నిఖిల దేవతల | కలిగించు సురల గనివో యితడు ||

|| మాటలాడిననను మరియజాండములు | కోటులు వొడమెటి గుణరాశి |
నీటుగ నూర్పుల నిఖిల వేదములు | చాటువ నూరెటి సముద్రుడితడు ||

|| ముంగిట పొలసిన మోహన మాత్మల | పొంగించే ఘన పురుషుడు |
సంగతి మావంటి శరణాగతులకు | అంగము శ్రీ వేంకటాధిపుడితడు ||

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